La vie de Jésus jusqu'à 12 ans 1 étude
Le ministère de Jean le baptiste 1 étude
Le début du ministère en Galilée 1 étude
De la 2ème à la 3ème fête de Pâque 4 études
De la 3ème Pâque au début de la dernière semaine 6 études
- 8The multiplication of the loaves for the 5,000 people
- 9The Messiah Jesus and Peter walk on the water
- 10Departure by boat for the city of Magdala
- 11The Messiah Jesus blesses little children
- 12The rich young man
La dernière journée jusqu'à la crucifixion 11 études
- 14Preparation of the Passover
- 15Judas Iscariot, the traitor, is identified
- 16Peter’s denial foretold
- 17Stop at Gethsemane
- 18The band led by Judas Iscariot arrives
Fiabilité des Écritures et autres thèmes doctrinaux 1 étude
La résurrection et les différentes apparitions 1 étude
Exorcismes 1 étude
Guérisons 3 études
Les contradictions 40 études
- 31Introduction
- 32Who is Shealtiel's father?
- 33Peter’s discovery?
- 34Jesus’ meeting with Peter?
- 35The cursed fig tree?
Notes historiques 1 étude
The life of Jesus up to the age of 12
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PER027
The return to Nazareth
The article analyses Jesus' return to Nazareth, contrasting Matthew's and Luke's accounts and their distinct aims. Matthew, addressing Jews, mentions the stay in Egypt to highlight a prophecy, whereas Luke omits it, aiming instead at a non-Jewish audience.
Matthew 2.13-15 (King James Version) :And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.When he arose, he took the young child and his mother by night, and departed into Egypt:And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.King James Version (1769), domaine public — texte : eBible.org
The ministry of John the Baptist
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PER031
The temptation of Jesus the Messiah
This article examines Jesus’ temptation in the wilderness, drawing on the Gospels of Matthew, Mark and Luke. Jesus faces three symbolic trials, highlighting his struggle against temptations similar to Eve’s. After this period of fasting, he returns to Galilee, marking a crucial stage in his ministry.
Mark 1.12-13 (King James Version) :And immediately the Spirit driveth him into the wilderness.And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.King James Version (1769), domaine public — texte : eBible.org
The beginning of the ministry in Galilee
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PER058
Healing of the apostle Peter’s mother-in-law
This article examines Jesus' healing of Peter's mother-in-law in the town of Capernaum in Galilee. This miracle, reported in three Gospels, sheds light on Simon Peter's family and social setting, illustrating Jesus' power over illness and his consistency with Jewish religious practices.
Mark 1.29-31 (King James Version) :And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her.And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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PER081
The mission of the 12 Apostles
The article analyses the mission of the twelve apostles according to Matthew, Mark and Luke, highlighting the Jews' priority in the plan of salvation and the instructions Jesus gives for proclaiming God's kingdom.
Matthew 15.24 (King James Version) :But he answered and said, I am not sent but unto the lost sheep of the house of Israel.King James Version (1769), domaine public — texte : eBible.org -
PER109
The healing of a leper after the Sermon on the Mount
This article explores Jesus’ healing of a leper after the Sermon on the Mount, discussing the differing accounts in the Gospels of Matthew, Mark, and Luke. The healing is described as a challenge to the strict laws on purification, and the importance of observing the Law of Moses is emphasized. The article considers the continuity between different Gospel accounts.
Luke 5.12-14 (King James Version) :And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.King James Version (1769), domaine public — texte : eBible.org -
PER110
The healing of the Roman officer’s servant
The article explores Jesus’ healing of a Roman officer’s servant in Capernaum, a demonstration of extraordinary faith and of Jesus’ authority over all peoples.
Matthew 8.5-13 (King James Version) :And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.And Jesus saith unto him, I will come and heal him.The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.King James Version (1769), domaine public — texte : eBible.org -
PER122
Blasphemy against the Holy Spirit
This article explores blasphemy against the Holy Spirit, an unforgivable offense discussed in the Gospels. Attributing the works of the Holy Spirit to an unclean spirit crosses a boundary beyond forgiveness. The crucial role of the Holy Spirit in forgiveness and conversion is emphasized. The article broadens the discussion to consider the possibility of such a sin in the contemporary context.
John 16.8 (King James Version) :And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER169
The multiplication of the loaves for the 5,000 people
The multiplication of the loaves for 5,000 men is a miracle attested by all four evangelists, set near Bethsaida in April AD 32. With only five loaves and two fish, Jesus feeds an immense crowd, illustrating his divine power and his shepherd's compassion, and foreshadowing the Eucharist. The twelve baskets left over symbolize the abundance of the Kingdom of God.
Luke 9.10-17 (King James Version) :And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company.And they did so, and made them all sit down.Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude.And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.King James Version (1769), domaine public — texte : eBible.org -
PER171
The Messiah Jesus and Peter walk on the water
Pericope 171 analyzes the miracle of Jesus walking on the waters of Lake Gennesaret (April AD 32), including the episode of Peter. A rigorous comparison of the accounts in Matthew 14.22-32, Mark 6.45-52 and John 6.16-21 brings out points of agreement and difference, revealing the divine power of the Messiah and the tension between faith and doubt among the disciples.
John 6.22-24 (King James Version) :The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone;(Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:)When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.King James Version (1769), domaine public — texte : eBible.org -
PER183
Departure by boat for the city of Magdala
The article discusses Jesus’ departure by boat for Magdala after the multiplication of the loaves, exploring the differences between the accounts of Matthew and Mark and stressing the importance of historical study for understanding these differences.
Matthew 15.39 (King James Version) :And he sent away the multitude, and took ship, and came into the coasts of Magdala.King James Version (1769), domaine public — texte : eBible.org -
PER263
The Messiah Jesus blesses little children
The article examines how Jesus blesses the children, at Bethany, after the Feast of Dedication. This event is described in the synoptic gospels, illustrating the importance of children in the Kingdom of God despite the disciples’ reluctance.
Matthew 19.13-15 (King James Version) :Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.And he laid his hands on them, and departed thence.King James Version (1769), domaine public — texte : eBible.org -
PER264
The rich young man
This article examines the encounter of the rich young man with Jesus, a pericope from the Gospels of Matthew, Mark and Luke. It highlights Jesus’ teaching on material detachment and faith, while placing the event in a historical context between Hanukkah and Passover.
John 11.1-54 (King James Version) :Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.Now Jesus loved Martha, and her sister, and Lazarus.When he had heard therefore that he was sick, he abode two days still in the same place where he was.Then after that saith he to his disciples, Let us go into Judæa again.His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.But if a man walk in the night, he stumbleth, because there is no light in him.These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.Then said his disciples, Lord, if he sleep, he shall do well.Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.Then said Jesus unto them plainly, Lazarus is dead.And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.Then when Jesus came, he found that he had lain in the grave four days already.Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:And many of the Jews came to Martha and Mary, to comfort them concerning their brother.Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.Jesus saith unto her, Thy brother shall rise again.Martha saith unto him, I know that he shall rise again in the resurrection at the last day.Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:And whosoever liveth and believeth in me shall never die. Believest thou this?She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.As soon as she heard that, she arose quickly, and came unto him.Now Jesus was not yet come into the town, but was in that place where Martha met him.The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,And said, Where have ye laid him? They said unto him, Lord, come and see.Jesus wept.Then said the Jews, Behold how he loved him!And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.But some of them went their ways to the Pharisees, and told them what things Jesus had done.Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.Then from that day forth they took counsel together for to put him to death.Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.King James Version (1769), domaine public — texte : eBible.org -
PER265
Salvation and wealth
This article explores Jesus’ teachings on wealth and salvation, drawing on biblical events between Hanukkah and Passover. Accounts of healings and callings, such as the story of Bartimaeus and Zacchaeus, shed light on Jesus’ mission in Jericho, marked by the resurrection of Lazarus and its profound implications.
Luke 18.24-27 (King James Version) :And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.And they that heard it said, Who then can be saved?And he said, The things which are impossible with men are possible with God.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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PER309
Preparation of the Passover
This article focuses on Jesus and his disciples preparing the Passover. It explores the biblical accounts of this moment, the merging of the Passover and Unleavened Bread festivities, and the practical adaptations of traditional practices in the face of the influx of worshippers in Jerusalem.
Exodus 12.1-20 (King James Version) :And the LORD spake unto Moses and Aaron in the land of Egypt, saying,This month shall be unto you the beginning of months: it shall be the first month of the year to you.Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house:Notelamb: or, kidNoteof…: Heb. son of a yearNotein…: Heb. between the two eveningsAnd if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof.And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD’s passover.Notegods: or, princesNoteto destroy…: Heb. for a destructionNoteman: Heb. soulFor I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD.And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever.Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever.In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.King James Version (1769), domaine public — texte : eBible.org -
PER311
Judas Iscariot, the traitor, is identified
This article explores the betrayal of Judas Iscariot at the last Passover meal with Jesus. By analyzing the Gospel accounts, it highlights the disciples’ reactions and the theological implications of this crucial event in Jerusalem.
Matthew 26.21-25 (King James Version) :And as they did eat, he said, Verily I say unto you, that one of you shall betray me.And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.King James Version (1769), domaine public — texte : eBible.org -
PER316
Peter’s denial foretold
The article explores Jesus’ prediction of Peter’s denial, highlighting the differences between the Gospel accounts and Jesus’ compassion for Peter’s human weakness.
Luke 22.31-34 (King James Version) :And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.King James Version (1769), domaine public — texte : eBible.org -
PER328
Stop at Gethsemane
The article ‘PER328 - Stop at Gethsemane’ explores the meaning of the Gethsemane episode in the Gospels. It highlights Jesus’ suffering and prayer before his arrest and interprets this moment as a lesson on prayer and submission to the divine will.
John 18.1 (King James Version) :When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.King James Version (1769), domaine public — texte : eBible.org -
PER330
The band led by Judas Iscariot arrives
This article deals with the arrest of Jesus by Judas Iscariot in the garden of Gethsemane, as described in the Gospels. It analyzes the context and implications of this key event in the passion of Jesus, exploring the accounts of Matthew, Mark, Luke and John.
Luke 22.47-53 (King James Version) :And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?And one of them smote the servant of the high priest, and cut off his right ear.And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.King James Version (1769), domaine public — texte : eBible.org -
PER331
The arrest
This article deals with the arrest of Jesus in the garden of Gethsemane as related in the Gospels. It highlights Judas's betrayal and the soldiers' reaction to Jesus' declaration, revealing his mastery of the situation.
John 18.4-9 (King James Version) :Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.As soon then as he had said unto them, I am he, they went backward, and fell to the ground.Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.King James Version (1769), domaine public — texte : eBible.org -
PER333
The words of Jesus the Messiah to the crowd at the arrest
This article examines the arrest of Jesus in the garden of Gethsemane, highlighting his serenity and his willingness to fulfill the divine plan. Through his words, he exposes the contradictions of the religious authorities and underscores his mastery of the situation, revealing his redemptive mission out of love for humanity.
John 18.2 (King James Version) :And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.King James Version (1769), domaine public — texte : eBible.org -
PER336
The transfer to the incumbent High Priest, Caiaphas
The article analyzes the transfer of Jesus to Caiaphas, highlighting the planning of the Jewish authorities to secure a swift condemnation, with a semblance of legality. Several appendices shed light on the historical context, and the Gospels describe the events in detail.
John 18.19-24 (King James Version) :The high priest then asked Jesus of his disciples, and of his doctrine.Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?Now Annas had sent him bound unto Caiaphas the high priest.King James Version (1769), domaine public — texte : eBible.org -
PER340
The Denial of the Apostle Peter, Accompanied by the Apostle John
This article describes the denial of the Apostle Peter as recounted in the Gospels, when he denies his Master Jesus three times. The article highlights the precise circumstances of this event and explores the role of the apostle John. By setting the different versions of the Gospels side by side, this tragic moment is analyzed in depth within the historical and religious context of the time.
Luke 22.56-62 (King James Version) :But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.And he denied him, saying, Woman, I know him not.And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilæan.And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.And Peter went out, and wept bitterly.King James Version (1769), domaine public — texte : eBible.org -
PER352
The Crucifixion
Pericope PER352 analyzes the crucifixion of Jesus on Mount Golgotha through the four Gospels. It places the event around 9 a.m. on a Friday morning, examines the fulfillment of prophecies (Isaiah 53,12; Psalm 22,19), the technical details of the crucifixion, the royal inscription and the mockery of the witnesses. A rigorous synoptic reading that links history, chronology and theology.
John 19.17 (King James Version) :And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:King James Version (1769), domaine public — texte : eBible.org -
PER357
The Death of the Messiah Jesus
Pericope PER357 analyzes the death of Jesus on the cross at Golgotha, on Friday, April 1, AD 33, around 3 p.m., drawing on the four Gospel accounts. Matthew and Mark are very close; Luke reports the last words of Jesus and the reaction of the centurion; John, a direct witness, gives details of the events after his death and their prophetic fulfillment. The article includes a precise chronology of the three days and three nights according to the Jewish calendar.
John 19.33 (King James Version) :But when they came to Jesus, and saw that he was dead already, they brake not his legs:King James Version (1769), domaine public — texte : eBible.org
Reliability of the Scriptures and other doctrinal topics
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CHR009
The debate over the date of Jesus’ death
The article analyzes the proposed dates of Jesus’ death, 7 April AD 30 and 1 April AD 33, based on the Gospels, history, and astronomical calculations.
Mark 15.42 (King James Version) :And now when the even was come, because it was the preparation, that is, the day before the sabbath,King James Version (1769), domaine public — texte : eBible.org
The resurrection and the various appearances
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PER366
The Angels’ Message
The pericope PER366 analyzes the message of the angels to the women at the tomb on the Sunday morning of the resurrection. Comparing Matthew, Mark and Luke, it examines the differences in the number of angels, the vocabulary used, and the place of the women as the first witnesses. These variations reflect the evangelists’ editorial freedom and are indicators of the historical authenticity of the resurrection account.
Matthew 28.2 (King James Version) :And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.King James Version (1769), domaine public — texte : eBible.org
Exorcisms
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MIR006
Exorcism in Capernaum
The article analyzes the passages in the Gospels of Matthew, Mark, and Luke in which Jesus the Messiah heals and casts out demons after the Sabbath, fulfilling prophecies and revealing his divine identity.
Matthew 8.16-17 (King James Version) :When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.King James Version (1769), domaine public — texte : eBible.org
Healings
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MIR005
Healing of Peter's mother-in-law
This article discusses the miracle of the healing of Peter’s mother-in-law, as recounted in Matthew, Mark, and Luke. It highlights Jesus’ healing power and his compassion for the sick, with the accounts emphasizing different aspects of this event. Jesus immediately heals Peter’s mother-in-law, and she then begins to serve them. The unique perspectives of the Gospels enrich our understanding of this miraculous act.
Matthew 8.14-15 (King James Version) :And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.And he touched her hand, and the fever left her: and she arose, and ministered unto them.King James Version (1769), domaine public — texte : eBible.org -
MIR008
Healing of the paralysed man
This article analyzes the miracle of the healing of the paralytic, as recounted in the Gospels of Matthew, Mark, and Luke. Faced with the skepticism of the scribes, Jesus demonstrates his divine authority by healing a paralytic who was lowered from a roof by his friends. This account highlights the faith of those who carried him and Christ’s ability to forgive and heal, eliciting wonder and praise from the crowd.
Mark 2.1-12 (King James Version) :And again he entered into Capernaum after some days; and it was noised that he was in the house.And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.And they come unto him, bringing one sick of the palsy, which was borne of four.And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.But there were certain of the scribes sitting there, and reasoning in their hearts,Why doth this man thus speak blasphemies? who can forgive sins but God only?And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)I say unto thee, Arise, and take up thy bed, and go thy way into thine house.And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.King James Version (1769), domaine public — texte : eBible.org -
MIR017
Exorcism of the demoniac of Gadara
The Exorcism at Gadara depicts Jesus casting out demons from the Gerasenes, according to Matthew, Mark, and Luke. The demons recognize Jesus as the Son of God and ask to enter a herd of pigs, which then drowns. This act demonstrates Jesus’ authority and redemptive power.
Matthew 8.28-34 (King James Version) :And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?And there was a good way off from them an herd of many swine feeding.So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.King James Version (1769), domaine public — texte : eBible.org
Contradictions
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CTD001
Introduction
L'article explore les contradictions perçues dans les Évangiles, affirmant qu'elles reflètent la profondeur de la révélation biblique plutôt que des erreurs. Malgré des divergences apparentes, les Évangiles sont vus comme des récits réels et cohérents garantis par l'inspiration divine. Les sites véhiculant des contradictions sont critiqués pour leur manque d'analyse.
John 8.32 (King James Version) :And ye shall know the truth, and the truth shall make you free.King James Version (1769), domaine public — texte : eBible.org -
CTD004
Who is Shealtiel's father?
L'article examine la prétendue contradiction dans les Évangiles concernant le père de Shealthiel. Il propose de comprendre la divergence généalogique comme une différence dans les logiques d'établissement des parentés de l'époque biblique, plutôt qu'une contradiction.
Matthew 1.12 (King James Version) :And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;King James Version (1769), domaine public — texte : eBible.org -
CTD012
Peter’s discovery?
L'article CTD012 répond à une prétendue contradiction entre Jean 1.41 et Matthieu 16.17 sur la découverte par Pierre de l'identité messianique de Jésus. Ces deux passages décrivent en réalité deux étapes complémentaires : une première annonce humaine faite par André, puis une révélation divine intérieure confirmée par Jésus lui-même. La foi de Pierre est un cheminement progressif, non un événement unique.
John 1.40-42 (King James Version) :One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother.He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.King James Version (1769), domaine public — texte : eBible.org -
CTD013
Jesus’ meeting with Peter?
L'article CTD013 répond à une objection classique : où Jésus a-t-il rencontré Pierre et André pour la première fois ? Matthieu situe la rencontre en Galilée, Jean sur les bords du Jourdain. L'article démontre qu'il s'agit de deux étapes distinctes : une première rencontre en Judée (Jean), puis un appel définitif en Galilée (Matthieu). Les deux récits sont complémentaires, non contradictoires, et illustrent la progression graduelle de la vocation des disciples.
Matthew 4.19 (King James Version) :And he saith unto them, Follow me, and I will make you fishers of men.King James Version (1769), domaine public — texte : eBible.org -
CTD021
The cursed fig tree?
L'article explore la supposée contradiction entre deux versions bibliques sur le figuier maudit par Jésus dans les Évangiles de Matthieu et Marc, trouvant une complémentarité dans leurs perspectives.
Mark 11.12-14 (King James Version) :And on the morrow, when they were come from Bethany, he was hungry:And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.King James Version (1769), domaine public — texte : eBible.org -
CTD022
Judas's kiss?
L'article discute des différences narratives sur Judas embrassant Jésus entre les Évangiles. Matthieu, Marc et Luc relatent l'événement explicitement, tandis que Jean l'omet, offrant une autre perspective. Cette divergence est vue comme complémentaire, enrichissant la compréhension de l'arrestation de Jésus.
John 18.3-12 (King James Version) :Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.As soon then as he had said unto them, I am he, they went backward, and fell to the ground.Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?Then the band and the captain and officers of the Jews took Jesus, and bound him,King James Version (1769), domaine public — texte : eBible.org -
CTD023
Peter's denial?
Cet article examine l'apparente contradiction dans les Évangiles concernant le reniement de Pierre. Il conclut que, bien que Jean et Marc présentent des variantes, ils s'accordent sur l'accomplissement de la prédiction de Jésus. Les récits sont complémentaires, pas contradictoires.
Luke 22.61 (King James Version) :And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.King James Version (1769), domaine public — texte : eBible.org -
CTD026
The parables?
L'article discute des paraboles de Jésus, en éclaircissant l'absence de contradiction entre leurs interprétations publiques et privées. Les paraboles sont un outil pédagogique, et non des enseignements secrets.
Matthew 13.10-11 (King James Version) :And the disciples came, and said unto him, Why speakest thou unto them in parables?He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.King James Version (1769), domaine public — texte : eBible.org -
CTD027
The hour of the crucifixion?
L'article clarifie une apparente contradiction dans les Évangiles concernant l'heure de la crucifixion de Jésus, en expliquant qu'ils utilisent des systèmes horaires différents. Marc suit l'heure juive tandis que Jean suit l'heure romaine, harmonisant ainsi les récits.
Mark 15.25 (King James Version) :And it was the third hour, and they crucified him.King James Version (1769), domaine public — texte : eBible.org -
CTD028
The robbers on the cross?
Cet article explore la complémentarité entre les récits de Marc et de Luc concernant les brigands crucifiés avec Jésus. Marc décrit le début des moqueries, tandis que Luc révèle la repentance d'un brigand, soulignant son évolution spirituelle.
Luke 23.32-33 (King James Version) :And there were also two other, malefactors, led with him to be put to death.And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.King James Version (1769), domaine public — texte : eBible.org -
CTD029
When did Jesus ascend to heaven?
Cet article explore la contradiction apparente entre Luc 23.43 et Jean 20.17 concernant l'ascension de Jésus. Il propose que le terme "aujourd'hui" indique la certitude de la promesse divine plutôt qu'une action immédiate, soulignant l'harmonie des Évangiles lorsqu'on les examine dans leur contexte eschatologique.
Daniel 12.2 (King James Version) :And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.King James Version (1769), domaine public — texte : eBible.org -
CTD034
The wording of the titulus?
L'article traite des variations dans les Évangiles concernant le titulus de Jésus, expliquant qu'elles reflètent des versions linguistiques différentes et sont en réalité complémentaires, non contradictoires.
Mark 15.26 (King James Version) :And the superscription of his accusation was written over, THE KING OF THE JEWS.King James Version (1769), domaine public — texte : eBible.org -
CTD035
Did Herod want to kill John the Baptist?
L'article examine les Évangiles de Matthieu et Marc sur la question de savoir si Hérode Antipas voulait réellement tuer Jean-Baptiste. Chaque évangile présente une perspective différente mais complémentaire: Matthieu décrit le désir de mort d'Hérode tempéré par la peur de la foule, tandis que Marc souligne l'influence d'Hérodiade et la fascination d'Hérode pour Jean. Cette analyse montre un Hérode déchiré entre ses émotions et les pressions externes.
Matthew 14.6-11 (King James Version) :But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.Whereupon he promised with an oath to give her whatsoever she would ask.And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger.And the king was sorry: nevertheless for the oath’s sake, and them which sat with him at meat, he commanded it to be given her.And he sent, and beheaded John in the prison.And his head was brought in a charger, and given to the damsel: and she brought it to her mother.King James Version (1769), domaine public — texte : eBible.org -
CTD037
Matthew's real name?
L'article discute de l'identité du disciple Matthieu, également appelé Lévi dans certains Évangiles. Il explique que cette variation de nom est due aux pratiques onomastiques du 1er siècle, où les gens avaient souvent plusieurs noms selon les contextes sociaux et religieux.
Acts 13.9 (King James Version) :Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,King James Version (1769), domaine public — texte : eBible.org -
CTD038
The exact day of the last Passover meal?
L'article explore les divergences apparentes entre les Évangiles sur la chronologie de la crucifixion par rapport à la Pâque. Les calendriers juifs divergents expliquent ces différences, permettant de conclure à une compatibilité des textes.
Mark 14.12-17 (King James Version) :And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him.And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples?And he will shew you a large upper room furnished and prepared: there make ready for us.And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.And in the evening he cometh with the twelve.King James Version (1769), domaine public — texte : eBible.org -
CTD039
Did Jesus want to escape the crucifixion?
L'article aborde la question de Jésus priant pour éviter la crucifixion, explorant des passages des Évangiles qui montrent à la fois son désir d'échapper à la souffrance et sa détermination à suivre la volonté de Dieu.
Luke 22.42 (King James Version) :Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.King James Version (1769), domaine public — texte : eBible.org -
CTD040
How many times did Jesus withdraw from his disciples to pray?
L'article traite des récits évangéliques sur les prières de Jésus à Gethsémané. Alors que Matthieu et Marc rapportent trois retraits de Jésus pour prier, Luc n'en mentionne qu'un, illustrant une approche théologique unique, mais sans contrarier les autres évangiles.
Matthew 26.36-46 (King James Version) :Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.And he came and found them asleep again: for their eyes were heavy.And he left them, and went away again, and prayed the third time, saying the same words.Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.Rise, let us be going: behold, he is at hand that doth betray me.King James Version (1769), domaine public — texte : eBible.org -
CTD042
What does the centurion say when Jesus dies?
L'article explore l'apparente contradiction dans les Évangiles concernant les paroles du centurion à la mort de Jésus. Tandis que Luc insiste sur l'innocence, Marc souligne la reconnaissance de Jésus comme Fils de Dieu. Ces perspectives révèlent la pluralité théologique des Évangiles, rendant compte de l'innocence de Jésus et de sa mort salvatrice. Les évangélistes rapportent des paroles significatives selon leurs objectifs théologiques.
John 3.16-17 (King James Version) :For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.For God sent not his Son into the world to condemn the world; but that the world through him might be saved.King James Version (1769), domaine public — texte : eBible.org -
CTD044
What were Jesus' last words before his death?
Cet article examine la prétendue contradiction entre Luc et Jean sur les dernières paroles de Jésus. Luc mentionne "Père, je remets mon esprit", tandis que Jean rapporte "Tout est accompli". L'analyse révèle que ces déclarations sont complémentaires, illustrant deux dimensions de la mort de Jésus : l'accomplissement du salut et la remise de l'esprit au Père. Les différences soulignent les perspectives théologiques uniques de chaque évangéliste.
John 17.4 (King James Version) :I have glorified thee on the earth: I have finished the work which thou gavest me to do.King James Version (1769), domaine public — texte : eBible.org -
CTD045
Did the centurion come to Jesus in person?
L'article examine une contradiction entre Matthieu et Luc sur la rencontre entre Jésus et le centurion à Capharnaüm. Matthieu décrit une rencontre directe, alors que Luc mentionne des intermédiaires. Les différences s'expliquent par le principe de représentation, la progression des événements et les styles rédactionnels divergents. Ces variations ne modifient pas le fond des récits.
Matthew 8.5-13 (King James Version) :And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.And Jesus saith unto him, I will come and heal him.The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.King James Version (1769), domaine public — texte : eBible.org -
CTD049
When the women visited the tomb
L'article analyse les récits évangéliques concernant la visite des femmes au tombeau et réfute les prétendues contradictions entre eux. Il propose que les différentes descriptions des évangélistes représentent diverses étapes temporelles d'un même événement au lieu de récits divergents.
Mark 16.2 (King James Version) :And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.King James Version (1769), domaine public — texte : eBible.org -
CTD050
Purpose of the women's visit to the tomb
L'article examine les récits des Évangiles sur la visite des femmes au tombeau de Jésus, explorant différentes intentions apparentes. Tandis que Marc et Luc parlent d'aromates, Matthieu mentionne l'action de visiter le tombeau, et Jean se concentre sur sa vacuité. Bien que les narrations paraissent divergentes, elles se complètent. Les pratiques funéraires juives permettent de comprendre ces différences.
Luke 24.1 (King James Version) :Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.King James Version (1769), domaine public — texte : eBible.org -
CTD051
Was the Stone of the Tomb Already Rolled Away When the Women Arrived?
Les récits évangéliques sur la pierre du tombeau de Jésus sont examinés : Marc, Luc et Jean la trouvent déjà roulée, tandis que Matthieu décrit un ange la déplaçant. L'article démontre que ces récits sont complémentaires et non contradictoires.
Matthew 28.1-6 (King James Version) :In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.His countenance was like lightning, and his raiment white as snow:And for fear of him the keepers did shake, and became as dead men.And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.He is not here: for he is risen, as he said. Come, see the place where the Lord lay.King James Version (1769), domaine public — texte : eBible.org -
CTD052
Did the Women Receive an Explanation?
L'article analyse les récits évangéliques de la résurrection de Jésus, montrant qu'ils ne sont pas contradictoires mais complémentaires. Marie de Magdala serait partie du tombeau avant l'annonce angélique, expliquant son ignorance initiale de la résurrection. Les textes, replacés dans leur contexte, révèlent une chronologie cohérente.
Mark 16.5-6 (King James Version) :And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.King James Version (1769), domaine public — texte : eBible.org -
CTD053
The first meeting of Mary Magdalene with the risen Jesus
L'article examine si les Évangiles de Matthieu et Jean se contredisent sur la rencontre de Marie de Magdala avec Jésus ressuscité. En réalité, ils rapportent deux épisodes distincts qui se complètent, enrichissant ainsi la compréhension de la résurrection.
John 20.14-17 (King James Version) :And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.King James Version (1769), domaine public — texte : eBible.org -
CTD059
This is my Son
Cet article explore la perception et l'adresse de la voix divine lors du baptême de Jésus, comparant les Évangiles de Matthieu, Marc, Luc et Jean. Chaque auteur propose une vue unique qui enrichit l'événement, suggérant non des contradictions mais des perspectives complémentaires.
Matthew 3.17 (King James Version) :And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.King James Version (1769), domaine public — texte : eBible.org -
CTD060
The temptation of Jesus
L'article analyse les divergences des récits bibliques sur la tentation de Jésus, mettant en lumière les différences entre les évangiles de Marc, Matthieu et Luc. L'auteur invite à explorer les perspectives uniques de chaque texte pour une meilleure compréhension de cet événement central.
Luke 4.1-13 (King James Version) :And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.If thou therefore wilt worship me, all shall be thine.And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:For it is written, He shall give his angels charge over thee, to keep thee:And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.And when the devil had ended all the temptation, he departed from him for a season.King James Version (1769), domaine public — texte : eBible.org -
CTD061
Peter's mother-in-law
L'article analyse les récits évangéliques de la guérison de la belle-mère de Pierre, mettant en lumière des divergences entre Matthieu, Marc et Luc. Il explore les implications théologiques des différences et souligne la richesse apportée par chaque récit.
Matthew 8.14-15 (King James Version) :And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.And he touched her hand, and the fever left her: and she arose, and ministered unto them.King James Version (1769), domaine public — texte : eBible.org -
CTD062
A paralysed man carried by four men
L'article explore les différences dans les récits de Matthieu et Marc concernant la guérison du paralytique par Jésus. Bien que les récits varient, l'article souligne qu'ils sont complémentaires, reflétant les perspectives individuelles des auteurs sous l'inspiration divine, offrant une vue riche des événements.
Mark 2.3-12 (King James Version) :And they come unto him, bringing one sick of the palsy, which was borne of four.And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.But there were certain of the scribes sitting there, and reasoning in their hearts,Why doth this man thus speak blasphemies? who can forgive sins but God only?And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)I say unto thee, Arise, and take up thy bed, and go thy way into thine house.And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.King James Version (1769), domaine public — texte : eBible.org -
CTD063
The Pharisees or the Scribes
Cet article aborde une apparente contradiction biblique entre les pharisiens et les scribes dans les Évangiles, et explique comment ces différences reflètent des perspectives distinctes mais complémentaires des auteurs bibliques sur l'opposition à Jésus.
Mark 3.22 (King James Version) :And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.King James Version (1769), domaine public — texte : eBible.org -
CTD066
What does Jesus say to Jairus' daughter?
L'article analyse le récit de la résurrection de la fille de Jaïrus par Jésus, discutée dans trois Évangiles. Les récits de Marc, Matthieu et Luc, souvent considérés comme contradictoires, sont présentés comme complémentaires. En comparant les détails de chaque évangile, l'article montre qu'il n'y a pas de contradiction mais une diversité de perspectives sur cet événement miraculeux.
Mark 5.41-42 (King James Version) :And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.King James Version (1769), domaine public — texte : eBible.org -
CTD067
The staff for the journey
L'article explore la contradiction apparente dans les Évangiles sur l'utilisation du bâton lors de voyages missionnaires, en comparant les récits de Matthieu, Marc et Luc, et propose une interprétation harmonieuse.
Luke 9.3 (King James Version) :And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.King James Version (1769), domaine public — texte : eBible.org -
CTD068
The sign of Jonah
L'article traite de la contradiction apparente sur 'le signe de Jonas' entre Matthieu, Marc, Luc et Jean. Il explique les divergences par les cibles différentes des Évangiles et leur objectif commun de souligner l'importance de l'annonce du royaume des cieux.
Luke 11.28-32 (King James Version) :But he said, Yea rather, blessed are they that hear the word of God, and keep it.And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.King James Version (1769), domaine public — texte : eBible.org -
CTD069
The leaven of the Pharisees
L'article explore la diversité des présentations évangéliques de l'avertissement de Jésus sur le "levain des pharisiens", examinant les différences culturelles et théologiques chez Matthieu, Marc et Luc.
Mark 8.14-21 (King James Version) :Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.And they reasoned among themselves, saying, It is because we have no bread.And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.And he said unto them, How is it that ye do not understand?King James Version (1769), domaine public — texte : eBible.org -
CTD070
The transfiguration
Cet article analyse les différences apparentes entre les récits évangéliques de la transfiguration de Jésus. Il évalue les perspectives uniques de Matthieu, Marc et Luc, soulignant l'absence de Jean sur cet événement. Les variations entre les récits sont considérées comme complémentaires, enrichissant la compréhension de cet épisode clé de la théologie chrétienne.
Matthew 17.5-9 (King James Version) :While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.And when the disciples heard it, they fell on their face, and were sore afraid.And Jesus came and touched them, and said, Arise, and be not afraid.And when they had lifted up their eyes, they saw no man, save Jesus only.And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.King James Version (1769), domaine public — texte : eBible.org -
CTD071
The disciples’ lack of understanding
L'article explore les différences dans la compréhension des paroles de Jésus par les disciples selon Matthieu, Marc et Luc. Il argue que Matthieu montre leur tristesse due à la compréhension partielle de sa mort, tandis que Marc et Luc indiquent leur incompréhension de la résurrection. Ces récits complémentaires enrichissent la compréhension de cet événement.
Mark 9.31-32 (King James Version) :For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.But they understood not that saying, and were afraid to ask him.King James Version (1769), domaine public — texte : eBible.org -
CTD072
Word of God or word of Moses?
L'article examine une divergence entre Matthieu et Marc concernant le divorce. Il explique que Jésus s'adresse différemment selon son auditoire : les Juifs, pour qui la loi divine est intrinsèquement liée à Moïse, et les non-Juifs, pour qui la mention directe de Moïse est plus compréhensible. Les deux évangiles sont considérés comme fidèles malgré leur approche distinctive.
Luke 16.18 (King James Version) :Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.King James Version (1769), domaine public — texte : eBible.org -
CTD073
Eternal life
L'article "La vie éternelle" discute de l'interrogation d'un jeune homme à Jésus dans les Évangiles synoptiques sur la vie éternelle, montrant qu'il n'existe pas de contradiction significative dans les récits, mais des perspectives qui s'enrichissent mutuellement.
Luke 18.18-20 (King James Version) :And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.King James Version (1769), domaine public — texte : eBible.org -
CTD074
Salome’s request
L'article analyse les récits de Matthieu et Marc sur la demande de Salomé et de ses fils Jacques et Jean pour une place privilégiée dans le royaume de Dieu. Les différences sont examinées pour montrer qu'elles ne constituent pas une contradiction, mais plutôt un complément. Chaque Évangile offre une perspective unique, enrichissant ainsi la compréhension de l'événement.
Matthew 20.20-21 (King James Version) :Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him.And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.King James Version (1769), domaine public — texte : eBible.org -
CTD075
The two blind men
L'article explore les différences entre les récits évangéliques de la guérison d'un ou de deux aveugles à Jéricho par Jésus. Il examine Matthieu, Marc et Luc, clarifiant que la diversité narrative n'implique pas une contradiction. L'importance de la perspective individuelle des auteurs est soulignée.
Matthew 20.30 (King James Version) :And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF006
Did Jesus speak Greek?
L'article examine la probabilité que Jésus ait parlé le grec. Bien que né à Nazareth, localité isolée, les Évangiles rapportent des dialogues directs de Jésus avec Pilate et des officiers romains sans mention d'interprète. L'auteur suggère que le travail de charpentier à Séphoris, ville hellénisée, et un possible enseignement local expliquent cette maîtrise probable du grec.
Matthew 8.5 (King James Version) :And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,King James Version (1769), domaine public — texte : eBible.org
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ANN018
Jesus’ brothers and sisters
L'article explore l'identité des frères et sœurs de Jésus, débat théologique influencé par les interprétations catholiques et protestantes. En examinant les Évangiles, il met…
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ANN019
Did God Really Say?
L'article aborde la fiabilité des Évangiles, les critiques qu'ils suscitent, et défend leur inerrance sous la guidance divine. Il distingue entre critiques légitimes et…
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ANN021
The disciples’ callings
L'article analyse les différents récits des évangiles concernant l'appel des premiers disciples de Jésus, montrant que ces narrations ne se contredisent pas mais se…
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ANN022
The choosing of the apostles
L'article explore le choix des douze apôtres par Jésus, soulignant l'importance symbolique du nombre douze. Il détaille la sélection attentive des apôtres et l'impact…
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ANN026
The hour of the crucifixion
L'article explore les divergences horaires des Évangiles concernant la crucifixion de Jésus. Les Évangiles synoptiques et Jean donnent des heures différentes, suscitant des débats…
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ANN027
The Last Passover Meal
L'article analyse la chronologie de la dernière Pâque selon les Évangiles, soulignant que Jésus a été crucifié le vendredi 1er avril 33, en concordance…
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ANN028
The Jewish Day in the Time of Jesus
Cet article explore l’ancienne structure temporelle juive, essentielle pour comprendre les Évangiles. Il distingue comment une journée commence au coucher du soleil et non…
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ANN040
Mary, the mother of Jesus
Cet article discute de Marie, mère de Jésus, soulignant son rôle dans les Évangiles et l'évolution de sa vénération à travers l'histoire chrétienne, malgré…
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ANN046
Technical Requirements of Publishing in the First Century
Cette annexe explore les contraintes techniques d'édition au premier siècle qui expliquent certaines omissions dans les Évangiles. L'écriture sur papyrus coûteux, le monopole égyptien…
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ANN056
The Gospels in Numbers
L'article analyse les Évangiles à travers la lente exploration des péricopes, discutant de l'antériorité et de la dépendance des récits. Basé sur un découpage…
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ANN060
The city of Sepphoris
L'article dissèque le rôle clé de Sépphoris en Galilée, proche de Nazareth, et sa signification culturelle et historique, bien que non mentionnée dans les…
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ANN064
The “next days” noted by John
L'article examine la chronologie des événements liés au baptême de Jésus dans l'évangile de Jean, distincte des Évangiles synoptiques. Il cherche à harmoniser ces…
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ANN069
Joseph, Jesus' adoptive father
Joseph, père adoptif de Jésus, est décrit dans les Évangiles avec peu de détails mais joue un rôle crucial. Perçu souvent comme le père…
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ANN072
The miracles performed by Jesus the Messiah
L'article examine les miracles de Jésus dans les Évangiles, leur signification, leur réception et la question de leur authenticité. Il confronte la perspective historique…
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ANN073
The resurrection of the Messiah Jesus
Cet article examine la résurrection de Jésus et son impact théologique, discutant des prédictions et réactions des témoins, ainsi que des mesures prises par…
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ANN075
The traders driven out of the Temple
L'article examine l'incident où Jésus expulse les marchands du Temple, un événement rapporté différemment dans les Évangiles de Matthieu, Marc, Luc et Jean. Alors…
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ANN081
The fulfilment of the prophecies
L'article examine comment les prophéties de l'Ancien Testament trouvent leur accomplissement dans la vie de Jésus, en identifiant 24 points marqués par des événements…
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ANN088
The two anointings of Jesus the Messiah
L'article analyse les onctions du Messie Jésus dans les Évangiles, illustrant le contraste des valeurs entre Jésus et Simon le pharisien. Il souligne le…
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ANN090
The appearances of the risen Messiah Jesus
L'étude couvre les apparitions de Jésus ressuscité, en se basant sur les récits des Évangiles, notamment la rencontre avec Marie de Magdala. Elle vise…
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ANN091
The women at the foot of the cross
L'article analyse la présence et le rôle des femmes lors de la crucifixion de Jésus. Ces femmes, notamment Marie de Magdala, font preuve d'une…
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ANN107
Harmony of the texts on the resurrection
L'article analyse et harmonise les récits de la résurrection de Jésus dans les Évangiles, se concentrant sur Matthieu. Il explique les variations comme des…
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ANN111
The destination of the disciples after the multiplication of the loaves
L'article explore les récits divergents des Évangiles concernant la destination des disciples après la multiplication des pains, en analysant les perspectives de Matthieu, Marc…
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ANN113
The multiplication of the loaves
Cet article analyse les récits évangéliques de la multiplication des pains, où Jésus nourrit des milliers de personnes avec peu de nourriture. Les différences…
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ANN126
Detailed chronology of the events related to the resurrection
L'article examine de manière approfondie la chronologie des événements autour de la résurrection de Jésus, en harmonisant les récits des évangiles. Il s'appuie sur…